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	<title>Ismail Faruqi Online &#187; judaism</title>
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	<link>http://www.ismailfaruqi.com</link>
	<description>Official website of Dr. Ismail Raji' Al-Faruqi (1921 - 1986)</description>
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		<title>Islam and the Problem of Israel: The Emancipation and its Aftermath</title>
		<link>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-the-emancipation-and-its-aftermath/</link>
		<comments>http://www.ismailfaruqi.com/books/islam-and-the-problem-of-israel-the-emancipation-and-its-aftermath/#comments</comments>
		<pubDate>Tue, 28 Apr 2009 11:22:50 +0000</pubDate>
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				<category><![CDATA[Books]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[church]]></category>
		<category><![CDATA[enlightenment]]></category>
		<category><![CDATA[jews]]></category>
		<category><![CDATA[judaism]]></category>
		<category><![CDATA[reason]]></category>
		<category><![CDATA[reform judaism]]></category>
		<category><![CDATA[revelation]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=70</guid>
		<description><![CDATA[The revelation which came to Muhammad (SAAW) summoned reason to prove the thesis of Islam. It never asserted its truths in defiance of reason, nor did it ever seek to overwhelm the noetic function of the mind. On the contrary, it always sought to convince its audience in harmony and unity with reason. When the Mu'tazilah sought to give reason an edge over revelation, or the Murji'ah to give revelation an edge over reason, the Muslim mind demurred and held its original position tenaciously, namely, that no contradiction between reason and revelation is final; that no disparity between them is beyond overarching and composition by reconsidering the meanings of revelation which might have been misunderstood, or the conclusions of reason which might have gone astray. From al Ma'mun to al Mutawakkil (197-232 A.H./813-847 A.C.), the three decades of Mu'tazilah ascendency, the problem acquired crisis proportions and was then solved forever.]]></description>
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		<title>Towards An Islamic Theory of Meta-Religion</title>
		<link>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/</link>
		<comments>http://www.ismailfaruqi.com/articles/towards-an-islamic-theory-of-meta-religion/#comments</comments>
		<pubDate>Sat, 25 Apr 2009 11:43:11 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Articles]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[comparative religion]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[judaism]]></category>
		<category><![CDATA[meta-religion]]></category>
		<category><![CDATA[Pax Islamica]]></category>
		<category><![CDATA[religion]]></category>
		<category><![CDATA[scholarship]]></category>
		<category><![CDATA[shariah]]></category>
		<category><![CDATA[tolerance]]></category>
		<category><![CDATA[ummah]]></category>

		<guid isPermaLink="false">http://www.ismailfaruqi.com/?p=43</guid>
		<description><![CDATA[The relation of Islam to the other religions has been established by God in His revelation, the Qur’an. No Muslim therefore may deny it; since for him the Qur’an is the ultimate religious authority. Muslims regard the Qur’an as God’s own word verbatim, the final and definitive revelation of His will for all space and time, for all mankind. The only kind of contention possible for the Muslim is that of exegetical variation. But in this realm, the scope of variation is limited in two directions. First, continuity of Muslim practice throughout the centuries constitutes an irrefutable testament to the meanings attributed to the Qur’anic verses. Second, the methodology of Muslim orthodoxy in exegesis rests on the principle that Arabic lexicography, grammar, and syntax, which have remained frozen and in perpetual use by the millions ever since their crystallization in the Qur’an leave no contention without solution. These facts explain the universality with which the Qur’anic principles were understood and observed, despite the widest possible variety of ethnic cultures, languages, races, and customs characterizing the Muslim world, from Morocco to Indonesia, and from Russia and the Balkans to the heart of Africa. ]]></description>
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		<title>Review of &#8220;Islam and Other Faiths&#8221; by Isma&#8217;il Raji Al-Faruqi</title>
		<link>http://www.ismailfaruqi.com/reviews/review-of-islam-and-other-faiths-by-ismail-raji-al-faruqi/</link>
		<comments>http://www.ismailfaruqi.com/reviews/review-of-islam-and-other-faiths-by-ismail-raji-al-faruqi/#comments</comments>
		<pubDate>Mon, 22 Jan 2007 13:07:55 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Reviews]]></category>
		<category><![CDATA[book review]]></category>
		<category><![CDATA[christianity]]></category>
		<category><![CDATA[comparative religion]]></category>
		<category><![CDATA[information]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[judaism]]></category>
		<category><![CDATA[papers]]></category>

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		<description><![CDATA[The very first glimpse of "Islam and other Faiths" by the late Isma'il Raji Faruqi filled me with excitement and curiosity. Here was an outstanding Muslim scholar venturing into a field that is at once virgin and full of intellectual promise. I had read only two books by him before: "Tawhid: Its Relevance for Thought and Life" and "The Islamization of Knowledge". The contents of the former are in tune with the tenor of the papers which comprise the present book, being, inter alia, a philosophical statements of the unity of God and its implications. The Muslims in the western countries are truly in great need of studies such as the present one that would help them deconstruct and subsequently reconstruct the role they should play as minorities.]]></description>
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		<title>Review of &#8220;Islam and the Problem of Israel&#8221; by Isma&#8217;il Raji al-Faruqi</title>
		<link>http://www.ismailfaruqi.com/reviews/review-of-islam-and-the-problem-of-israel/</link>
		<comments>http://www.ismailfaruqi.com/reviews/review-of-islam-and-the-problem-of-israel/#comments</comments>
		<pubDate>Sun, 21 Jan 2007 09:27:48 +0000</pubDate>
		<dc:creator>admin</dc:creator>
				<category><![CDATA[Reviews]]></category>
		<category><![CDATA[islam]]></category>
		<category><![CDATA[israel]]></category>
		<category><![CDATA[jews]]></category>
		<category><![CDATA[judaism]]></category>
		<category><![CDATA[palestine]]></category>
		<category><![CDATA[problem]]></category>
		<category><![CDATA[zionism]]></category>

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		<description><![CDATA[This new edition of <em>Islam and the Problem of Israel</em> is a succinct and thoughtfully organised reader. The author, though Palestinian himself, offers a reasonably fair appraisal of the issue at hand from a Muslim’s perspective. Some readers might find the strong vocabulary makes the read challenging, and this may sometimes be burdensome. The topic is approached in an organised and sequential manner. The historical, religious and political perspectives of the state of Israel are described before the relationship between Israel, Judaism, Zionism (all quite distinct entities) and Islam is discussed. The author briefly clarifies the distinction between Judaism as a religion, Zionism as a political concept of statehood (for a given race), Israel as nation-state, and the Jews as a race. He describes the problem as three-cornered, involving the Muslim world, Western Christendom, and the Jews.]]></description>
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